BX 

6671 
T53 






A 

M 



^^SQsaogaggaossses^asggeiC j 



LIBRARY OF CONGRESS. % 



**$$&£ 
3 



Shelf 






*b 



UNITED STATES OF AMERICA. $ 






^ 



HIDDEN WISDOM OF THE DEITY 



EXPOUNDED IN 



A SUMMARY OF CHRISTIANITY REVEALED IN THE BIBLE; 
Q pscoursc on (Eternal Jife; 

AN ANALYSIS OF THE BIIiLE DOCTRINE OF 

THE KINGDOM OF GOD. 



BY JOHN THOMAS, M.D., 

(Author of " Etpis Israel," "Eureka," in 3 vols., an Exposition of the Apocalypse, 
a, ui other Works,) West Hoboken, New Jersey, United States. 



PRICE TWOPENCE. 



BIRMINGHAM (England), TO BE HAD OF R. ROBERTS, ATHEN.EUM 
ROOMS TEMPLE ROW. 



A.D., 1869; A.M., 5959. 



WILLIAM II . DAVIS, PRINTER, BIRMINGHAM. 

/S 



EPITOME OF THE ONE FAITH. 



One God, the Eternal Father, dwelling in heaven, in light of glory 
inconceivable. 

One universal irradiant Spirit, by which the Father fills all and knows 
all, and when he wills, performs all. 

One Lord Jesus Christ, Son of God, begotten by the Spirit, of the 
virgin Mary, put to death for sin, raised from the dead for righteous- 
ness, and exalted to the heavens as a Mediator between God 
and man. 

Man, a creature of the ground; under sentence of death because of sin, 
which is his great enemy— the devil. 

Deliverance from death by resurrection and bodily glorification, at the 
coming of Christ, and inheritance of the kingdom of God, offered to 
all men on condition 

(1.) Of believing the glad tidings of Christ's accomplishments at hi3 
first appearing, and of his coming manifestation in the earth, as King 
of Israel and Ruler of the whole earth, at the setting-up of the 
Kingdom of God; 

(2.) Of being immersed in water for a union with his name; and 

(3.) Of continuing in well-doing to the end of this probationary 
career. 



" Behold, I come quickly "- Jesus. 



THE 



REVEALED MYSTERY, 



HIDDEN WISDOM OF THE DEITY, 



EXPOUNDED IN 



A SUMMARY OF CHRISTIANITY REVEALED IN THE BIBLE; 

Jt *§i&amvst on €ixmal pfx; 

AND 
AN ANALYSIS OP THE BIBLE DOCTRINE OF 

the :kingkdo]s/e of aojj. 

BY JOHN THOMAS, M.D., 



(Author of " JEJpis Israel," "Eureka," in 3 vote., an Exposition of the Apocalypse, 
and other Works,) West Hoboken, New Jersey, United States, 



:p:r.ic:e T^vsroiPicjsrcE. 



BIRMINGHAM (England), TO BE HAD OF R. ROBERTS, ATHENAEUM 
ROOMS, TEMPLE ROW. 



A.D., 1869; A.M., 5959. 



- > 



^ WA8H^3 



^ 



♦\ 



S>^- 



,753 



PEE FACE. 



The Bitjle is the most difficult of all books to understand. First, because the 
Old Testament division of it contains " the Hidden Wisdom of the Deity in a 
Mystery," and mysteries are not self-evident; secondly, because "it is the 
glory of the Deity to conceal a thing," that it may be searched out by the 
honourable and noble-minded ; and thirdly, it is difficult of comprehension by 
the multitude, because their eyes are closed, their ears are hard of hearing, 
and their hearts are made gross, by the morbid influence of the " strong 
delusion" entailed upon them, which, as a veil upon the face of all 
nations, prevents the light of revelation from shining into them. 

Into the hidden wisdom of the Old Testament, both prophets and angels 
desired to look; but they were unable to lift the veil— (1 Peter i. 10-12.) 
The mystery could not be successfully searched out ; but was, in the wisdom 
of the Deity, to remain an impenetrable secret, until, in His own previously- 
arranged and appointed times, He should think proper to make it known. 
The fulness of times was at length reached in the last days of the Mosaic 
Dispensation. In those days, now eighteen centuries past, " He commanded 
the light to shine out of darkness into men's hearts, for illumination of the 
knowledge of the glory of the Deity (already extant in the prophetic writings) 
in the face of Jesus Christ." This spirit-light shed its illuminating rays 
upon the hidden knowledge of the divine glory, through the doctrine taught 
by Jesus Christ and his Apostles; which they delivered to the world " not 
in the words that man's wisdom teacheth, but which the Holy Spirit 
teacheth ; " and which, as " the Revelation of the Mystery," they afterwards 
reduced to writing, and transmitted to posterity, as " the New Testament of 
Jesus Christ." 

Now, it is the design of the forty-nine articles of this "Summary ," to 
facilitate the reader's acquisition of the knowledge of the Revealed Mystery, 
in the exposition of which the Lord Jesus was crucified ; and the Apostles, 
lost liberty and life. The great cost at which this enlightening doctrine was 
made to shine, shows that it was considered by the best and wisest of men, 
"more to be desired than gold, yea, than much fine gold." The reader is, 
therefore, invited to an unprejudiced study of the invaluable system of divine 
truth outlined in the propositions and proofs of this pamphlet. If he conclude 
to do so, the benefit will be all his own ; if he unhappily refuse, no one will 
be injured but himself. 



in the hope, then, that the reader, whether lay or clerical, may do himself 
the honor of, at least, endeavouring to understand the no longer concealed 
wisdom of the Deity; and that, notwithstanding the Gospel-nullifying 
traditions of the Laodicean Apostacy, in which we have all at some time 
lived and moved, he may at length attain to an enlightened " acknowledgment 
of the Mystery of the Deity, of the Father and of Christ ; in whom are hid 
all the treasures of wisdom and knowledge ;" and that by that obedience into 
which faith that works by love invariably leads an honest and good hearted 
inquirer after truth, he may finally become a " a partaker of the inheritance 
of the Saints in the light : the Author in aid of this earnest desire, sends 
this missive forth, in concert with the liberal publisher,* who issues it at 
less than cost, as so much bread upon the waters to be gathered for the truth 
in days to come. 

JOHN THOMAS. 



* Who refuses permission for his name to appear. 



PART I. 

tommarg of the Chrisiknitg |lefc&le& 
in tlu §ibk. 



PROPOSITIONS. 

I. 

ALL NATIONS shall be blessed in Abraham and his seed. 
Proof. — G-en. xii. 3 ; Gal. iii. 8. 

II. 

ABRAHAM and his seed (the Christ) shall possess the Holy 
Land for ever. 

Proof.— Gen. xiii. 15 ; Gal. iii. 16-19. 

III. 

ABRAHAM having died, must therefore be raised up from the 
dead, to live for ever, and possess the Holy Land. 

Proof. — Luke xiii. 28; xx. 37; Rev. xi. IS. 

IV. 

ABRAHAM'S seed (the Christ) dying, must also rise from the 
dead to deathlessness ; and departing from the earth must return ta 
possess the Holy Land for ever, which likewise necessitates the final 
expulsion of the Gentiles from that country. 

Proof.— Lev. xxv. 23 ; Ps. x. 16 ; xxxvii. 29, 32-34; Zech. 
ii. 12 ; xiv. 4 ; Ezek. xlv. 7, 8 ; xlviii. 21 ; John i. 
1 1 ; xiv. 3 ; Acts i. 1 1 . 

V. 

ABRAHAM'S seed (the Christ) shall be Melchisedeck King of 
Jerusalem. 

Proof. — Gen. xiv. 18 ; Psalm ex. 4 ; Heb, vii. 



VI. 

THE HIGH PRIEST and King of Jerusalem shall possess the 
gate of his enemies, and having triumphed over the kings who held in 
captivity his brethren and their goods r shall bring forth bread and wine 
when the passover shall be fulfilled in the kingdom of God, and shall 
then and there, as priest of the Most High, bless Abraham and his 
seed, who shall give him tithes of all. 

Peoof. — Gen. xxii. 17 ; xiv. 17-20 ; Ezek. xliii. 7-9 ; xlv. 
13-16, 21 ; Luke xiii. 29 ; xxii. 15, 16, 18, 30 ; Rev. 
xix. 11-21 ; xx. 4. 

VII. 

THE "SEED OF ABRAHAM" is not only a singular, but a 
multitudinous, Christ ; — they that are the Christ's at his coming — and 
afterwards the twelve tribes of Israel who walk in the steps of his 
faith ; and the many nations joined to the Lord in the day when he 
dwells in Zion, — are all comprehended in this phrase. 

Proof. — Gen. xvii. 5; Psalm lxxii. 11-17; Hosea i. 5, 10; 
ii. 28; Zech. ii. 10, 11 ; Eom. iv. 12, 18 ; viii. 17; 
ix. 6-8 ; Gal. iii. 16, 29 ; James ii. 5. 

VIII. 

THE EYEKLASTING POSSESSION of the Holy Land by 
Abraham, by the Christ, by them that are the Christ's, and by the 
twelve tribes grafted into their own olive tree again, was covenanted 
and typically confirmed 430 years before the night of the Exodus from 
Egypt and the promulgation of the Mosaic Law. The commencement 
of the everlasting possession, of course, was to begin at some time 
subsequently to the bringing that typically confirmed covenant into 
force. 

Peoof. — Gen. xv. 21 ; Rom. xv. 8 ; Heb. ix. 15, 16 ; Gal. 
iii. 17. 

IX. 

THE LAW OF MOSES was an additional covenant, imposed 
upon the Twelve Tribes because of transgressions, until the Seed of the 
Christ should come, to whom the promise of the everlasting possession 
of the Holy Land was made. 

Peoof. — Gal. iii. 19. 

X. 

CIRCUMCISION outward in the flesh was a token or sign of the 
covenant betwixt God and Abeaham; and a mark or seal of the 



righteousness counted to him because of his believing the promise that 
he should be the father of many nations, which should be blessed in him 
when as yet being an old man and his wife past bearing, he had no 
child. Hence it was a sign "that all nations should be blessed in him," 
and a seal of his faith in that G-ospel — circumcised flesh significative of 
previously circumcised heart and ears in regard to the truth of God. 
The cutting off of the flesh of faithful Abraham memorialized " the 
putting off the body of the sins of his flesh," when his faith in the 
promises of God was counted to him for remission of sins. But multi- 
tudes of Israelites and Mohammedans are circumcised who have no faith. 
This is not true circumcision; for "that is not true circumcision which 
is outward in the flesh ; but circumcision is that of the heart, in spirit and 
not in letter " of the law. A heart affectionately believing the Gospel 
of the kingdom, or "the things concerning the kingdom of God and the 
name of Jesus the Christ" (Acts viii. 12), and putting on the Christ by 
being immersed into him (Gal. iii. 27), being thus in the Christ who, 
like Abraham, had the sign of the covenant in the flesh, and the 
righteousness thereof in his heart, such an one "is circumcised with the 
circumcision made without hands in putting off the body of the sins of 
the flesh by the circumcision of the Christ, having been buried with him 
in the baptism by which also ye are raised up with him. through the 
faith of the energy of God who raised him from among the dead:" — 
therefore the Apostle says to the saints at Philippi, "We are the circum- 
cision, who worship God in spirit, and rejoice in Christ Jesus, and put 
no confidence in the flesh." 

Proof. — Gen. xvii. 1, 11; xviii. 18; Rom. iv. 3, 11, 18, 19; 
Col. ii. 11, 12. 

XI. 

THE SEED OF ABHAHAM, or the Christ, "the Shepherd and 

Stone of Israel," was to descend from the tribe of Judah, from which 
the Sovereignty should not permanently depart, because the Shiloh 
should come, to whom shall be the gathering of the peoples : and from 
the God of Jacob. Judah, the mother -tribe of Messiah, and God his 
father, was the prediction of Jacob. The Son of God and of Judah, was 
also to come of David, and therefore of some female "of his house and 
lineage." 

Proof.— Gen. xlix. 8, 10, 24; 2 Sam. vii. 12-16; Isaiah vii, 
14; Luke i. 26-35; Heb. i. 5. 

XII. 

THE SON OF GOD, and of David, called Messiah in the Hebrew, 
Christ in the Greek, and Anointed in the English, is to sit upon the 



throne of David, and to govern his kingdom for "a season and a time/' 
or 1000 years. 

Peoof.— Psalm lxvii. 4; lxxii. 11; lxxxix. 3, 4, 24-29, 34-37, 
Isaiah ix. 6, 7; xxii. 22; Dan. vii. 12; Rev. xi. 15; 
xx. 4. 

XIII. 

THE THRONE AND KINGDOM of David in Jerusalem and 

the Holy Land, are the throne and kingdom of Jehovah ; and the king 
enthroned there, is Jehovah's viceroy over Israel and their tributaries. 

Peoof. — 1 Chron. xxviii. 5; xxix. 23; 2 Chron. ix. 8; Jer. 
iii. 17 ; Psalm ii. 6. 

XIV. 

JEHOVAH'S throne and kingdom, with dominion over all nations 
throughout all generations, are covenanted or guaranteed to a man of 
the house of David, styled the Anointed of Jehovah, Jehovah's 
Fellow, the Lamp of David, and Jehovah's Name. 

Peoof. — Psalm ii. 2; xxxix. 24; cxxxii. 11-18; Isaiah xxx. 
27 ; Zech. xiii. 7. 

XV. 

JEHOVAH'S throne and kingdom of Israel were not to exist 
uninterruptedly in the Holy Land from their foundation to the last 
generation of mankind, they were to be "overturned," and the power of 
Israel scattered by their enemies until the times of the Gentile powers 
shall expire, and he shall come in the name of Jehovah, "whose right 
they are " by covenant with his fathers Abeaham and David. 

Peoof. — Psalm cxviii. 22, 26 ; Dan. xii. 8 ; Ezek. xxi. 26, 
27; Matt. xxi. 42-44; xxiii. 39; Luke xxi. 24. 

XVI. 

THE EUA introduced by the epochal ending of the times of the 
Gentiles is " the Eegeneration, when the Son of Man shall sit upon the 
throne of his glory ; ' ' the restoration of the kingdom again to Israel ; 
the time of the restitution of all things pertaining to Israel; the 
building again of the tabernacle of David, the giving of the kingdom of 
God to a nation bringing forth the fruits thereof — and so forth. 
Peoof.— Amos ix. 11; Matt. xix. 28; xxi. 43; Acts i. 6; 
Acts iii. 21; xv. 16; 1 Pet. ii. 9. 

XVII. 

THE EE.A of the restoration of Jehovah's throne and kingdom of 
Israel in the Holy Land is the beginning of "the Day of Christ," or, 



"the clay of vengeance" upon the enemies of Israel and the Saints; and 
the " acceptable year of the Lord" for the approved. Gentilism in all 
its civil and ecclesiastical manifestations will be abolished ; and all 
things Jewish, compatible with the sacrificial and sacredotal attributes 
of Jesus of Kazareth, restored. From this epoch David shall never 
want a Son to sit upon the throne of the house of Israel, nor the priests, 
the Levites, a man before Jehovah to do sacrifice continually, 

Peoof. — Jerem. xxxiii. 14-26. 

XVIII. 

"BECAUSE he hath poured out his sotil unto death, therefore he 
shall divide the spoil with the mighty," — hence, David's immortal Son, 
who is to be king for Jehovah over Israel and the nations, ascends 
Jehovah's throne in Jerusalem at some time subsequently to his 
resurrection from the dead — "God would raise up the Christ to sit upon 
David's throne." 

Peoof. — 1 Chron. xvii. 11; Psalm ii. 7; xvi. 8-11; Isaiah 
liii. 10-12; Acts ii. 29-31; xiii. U. 

XIX. 

THE KINGDOM OE JEHOVAH, the kingdom of David, the 
kingdom of the Christ, the kingdom of Israel, and the kingdom of 
heaven, are all one and the same king'dom, consisting of the united 
twelve tribes under David II., as "their prince for ever," established 
in the Holy Land, which will then be Paeadise in Eden. 

Peoof. — Isaiah ii. 3; Ezek. xxxiv. 22-31; xxxvi. 35; 
xxxvii. 21-28. 

XX. 

WHEN the God of Heaven shall set up this kingdom again, the 
priests and rulers thereof will be as the King of tee Jews himself, 
deathless and glorious ; while the twelve tribes of Israel, the subjeers 
of the kingdom, though blessed in Abraham and his seed, with other 
peoples, will still have with them lives terminable in death. 

Peoof. — Isaiah lxv. 20 ; Dan. vii. 18 ; 1 Cor. xv. 25, 23 ; 
Rev. ii. 7 ; iii. 20 ; v. 10 ; xx. 6. 

XXI. 

THE MESSIAH was to be the Messenger of the Abrahamic 
covenant, bearing a message to the children of Israel, therein 
announcing peace to them through himself, when he should be 
established "Loed of All" upon the throne of David. 

Peoof. — Isaiah ix. 7 ; Mai. iii. 1 ; Acts x. 36 ; Gal. iii. 
15-17 ; Luke xxii. 20 ; Heb. x. 10. 



XXII. 

"WHEN lie bore God's message of peace to Judah, lie came not to 
bring the peace, but to preach it. 

Peoof.— Matt, x. 34. 

XXIII. 

THE bringing of the blessedness of Abeaham npon Israel and 
the nations, through the restoration of Jehovah's throne in Jerusalem 
and the Holy Land ; and the promotion of obedient believers taken 
from among Israel and the Gentiles upon the principle of faith in the 
things covenanted to Abraham and David, to a share with "the 
Christ" in the "power, the riches, and wisdom, and strength, and 
honour, and glory, and blessing," of the coming dispensation, is the 
subject matter of the Gospel. Hence the message of peace to Israel is 
styled "the gospel or glad tidings of the kingdom of God;" "the 
hope proclaimed in the word of the truth of the Gospel ; " "the hope 
of the gospel;" "the hope of the promise made of God to the 
fathers ; " " the hope of Israel," and so forth. 

Peoof. — Matt. iv. 23; xxiv. 14; Luke iv. 43; viii. 1; ix. 
2-6; Actsxxvi. 6; xxviii. 20; xxiii. 31; Col. i. 5, 23. 

XXIV. 

TO INHERIT the kingdom of God is not to be a mortal subject of 
it, but to possess the glory, honour, power, riches, immortality, and 
blessedness of it as a priest and a king thereof. 

Peoof.— 1 Cor. vi. 2; xv. 50 ; 1 Pet. v. 4; Eev. ii. 10, 26, 
27; iii. 21; v. 9, 10; xx. 6. 

XXV. 

"IN MESSIAH'S DAY the righteous shaU nourish." Hence 
the kingdom of Jehovah and of His Anointed will be righteousness, 
peace, and joy; therefore the unrighteous, the fearful, and the unbeliev- 
ing, cannot inherit it. A man is naturally unholy, and cannot make 
himself righteous ; and as God has concluded all, both Jews and Gen- 
tiles, under sin, whose wages is death, they must, without respect of 
persons, be justified, or "made righteous," that grace may reign in 
them through righteousness unto eternal life in the kingdom of God. 
Peoof.— Ps. lxxii. 7 ; 1 Cor. vi. 9, 10 ; Eph. v. 6 ; Gal. v. 
22 ; Eev. xxi. 8 ; xxii. 14, 15 ; Eom. iii. 9, 10, 19 ; 
vi. 23 ; Gal. iii. 22, 26, 27. 

XXVI. 

JESTJS exhorted those he came to invite to repentance, " to ieek 
first the kingdom of God, and God's righteousness." He placed the 



kingdom of God first in the sentence, because " the righteousness of 
God," is only for the justification of those who believe His truth con- 
cerning His promised kingdom. Hence, in recording the justification 
of the Samaritans, it is stated that "they believed the things concern- 
ing the kingdom of God, and the name of Jesus the Christ, and were 
immersed, both men and ?vomen." 

Peoof.— Matt. vi. 33; Acts viii. 12, 

XXVII. 
THE PHRASE " the righteousness of God," is expressive of that 
system of means, whereby sinners who are subjected to it become right- 
eous in heart and state. It is contained in the gospel of the kingdom, 
and makes that gospel "the power of God for salvation to everyone 
that believeth." He that does as the Samaritans did, is himself made 
" the righteousness of God in the Christ " " whom God hath made unto 
the justified wisdom, and righteousness, and sanctification, and redemp- 
tion." 

Peoof.— Rom. i. 15, 17 ; l^Cor. i. 30; 2 Cor. v. 21. 

XXVIII. 
THE RIGHTEOUSNESS OF GOD without the law of Closes, 
attested by that law and the prophets, is sometimes styled "the wisdom 
of God in a mystery" or secret, which was kept secret during the 
times of the ages, but through the apostles was made manifest, and by 
the Scriptures of the prophets made known to all nations for the obed- 
ience of faith; sometimes it is styled "the mystery," "the mystery of 
the Christ," " the mystery of the gospel," " the word of God, the mys- 
tery which hath been hid from the ages and generations, but now is 
made manifest to His saints," "the mystery of godliness," and "the 
mystery of the Deity and of the Father, and of Christ," and so forth. 
It was styled " a mystery" because it was so long impenetrably hid, 
that the prophets who uttered oracles concerning it, and the angels 
themselves, could not see into it. 

Peoof. — Rom. xvi. 25, 26 ; 1 Cor. ii. 7 ; Ephes. iii. 3 ; Col. 
i. 25, 26 ; ii. 2 ; iv. 3 ; 1 Tim. iii. 16 ; 1 Pet, i. 9-12, 

XXIX. 
"THE FELLOWSHIP of the mystery of the Christ" is express- 
ive of the truth that " God is no respecter of persons : but in every 
nation, he that feareth Him, and worketh righteousness, is accepted of 
Him." It teaches that Gentiles should be fellow heirs with Jews, and 
of the same body with them, and partakers of his promise concerning 
the Christ through the gospel ; that is, that Jews and Gentiles, by the 
obedience of faith, should attain to one new manhood before God, and 
be equally eligible as heirs to the possession of the kingdom. 
Peoof. — Acts x. 34 ; Ephes. ii. 15; iii. 6 ; 1 Cor. i. 9 ; 
Phil. iii. 10 ; 1 John i. 3, 6, 7. 



XXX. 

THE GOSPEL of the kingdom was preached to Abraham, to the 
tribes in the wilderness, and to Judah by Jesus, before his crucifixion ; 
it was afterwards preached by the apostles, in his name, for the first 
time on the succeeding Pentecost. "In his name " is a phrase indica- 
tive of something peculiar in their preaching of the gospel of the 
kingdom, compared with the Christ's. That peculiarity consisted in 
their inviting all who believed the glad tidings of the kingdom to 
become heirs of it by repenting and being immersed into the name of 
Jesus as "the Christ" who was to be raised up to sit on David's 
throne, for the remission of their past sins. In announcing this new 
way of justification they preached "the mystery of the Gospel" for 
the first time on Pentecost ; and some years after, Peter preached " the 
fellowship of the mystery of the Gospel" to Gentiles at the house of 
Cornelius. 

Peoof.— Matt. iv. 23 ; xxiv. 14 ; Acts ii. 38, 39 ; x. 34-43 ; 
Gal. iii. 8 ; Heb. iv. 2. 

XXXI. 

"WHEN Jews believed the Gospel of the kingdom, that Jesus of 
Nazareth was the Christ destined to occupy the throne thereof, that Pie 
died for sins, and rose again for the justification of the believers of that 
Gospel, and were i mm ersed into the name of the Father, the Son, and 
the Holy Spirit, they did not cease to be Jews, but became " Israelites 
indeed," "Jews who are such inwardly," "Jews who, in saying they 
are Jews, do not lie," and so forth; and when Gentiles or men of other 
nations did the same things, they did not continue to be Gentiles, but 
became Israelites in every particular, save that of the accident of 
natural birth, "fellow citizens with the saints of Judah" — that is, by 
"the adoption which pertains to Israel." 

Peoof.— Bom. ii. 28, 29; ix. 4-8; Ephes. ii. 11-22; Eev. 
ii. 9; iii. 9. 

XXXII. 

THE RIGHTEOUSNESS OF GOD as a system of means for 
making believers of the Gospel of the kingdom righteous, is based 
upon the death and resurrection of the Messiah. "Without the 
shedding of blood there is no remission of sins." This is witnessed by 
the law of Moses and the prophets. "In sacrifice and offering, and 
burnt offerings and offering for sin, which were offered by that law, 
Jehovah had no pleasure," for "it was not possible that the blood of 
bulls and of goats should take away sins." Therefore it was necessary 
that one not born of the will of man, or of the lust of the flesh, but of 



9 

' God, should become a sin offering — that one " who knew no sin should 
be made sin" for believers of the Gospel, that He might "bear their 
sins in His own body to the tree;" that by putting Him on u they might 
be made the righteousness of God in him." No son of Adam had ever 
appeared among men capable of fulfilling this necessity but Jesus the 
Christ. The Messiah must, therefore, needs have suffered and risen 
again from the dead. In pouring out his life-blood unto death as the 
offering for sin ("for the life of the flesh is in the blood itself," and "it 
is the blood that maketh a covering for the life," or soul — Lev. xvii. 11), 
he poured it out as the life-blood or ritual principle of the covenant or 
will, God made with Abraham concerning Himself and His seed of all 
classes thereof, which, as the Mosaic had then " waxed old" and was 
about soon to " vanish away" in about forty years after, is styled the 
"new" or u second" covenant, testament, or will, though typically 
confirmed 430 years before the law was added; but, by the death of the 
Messiah, then newly or for the first time brought into force ; by the 
which will initiated, vitalized, and consecrated by the sacrifice of the 
Messiah's body, they who are called to the kingdom are sanctified or 
made holy. 

Peoof.— Heb. ix. 22; Heb. x. 4-14. 

XXXIII. 

BUT if the Messiah must needs have suffered to bring into force the 
sanctifying covenant, he must of necessity also have risen from the dead, 
for an unresurrected Christ would have been unprofitable for the pur- 
poses' of Jehovah. God's system of righteousness would have been 
incomplete and inefficient ; repentance, remission of sins, and eternal 
life in the name of the Christ would have been impossible ; faith in the 
Gospel of the kingdom and in Jesus as the Son of God and David, and 
therefore rightful Sovereign thereof, would have been vain; resurrection 
and kingdom there would be none ; in short, the promises of God would 
fail, and all mankind would perish. 

Pboof. — Psalm xxx. 9; 1 Cor. xv. 14-19. 

XXXIV. 

THE DEATH, burial, resurrection, ascent to the Father, and 
assumption into heaven of the Christ, are the "facts" of the Gospel's 
mystery, and that he died for the sins, and rose again for the justi- 
fication, sanctification, and redemption of believers in the Covenants of 
promise and the name of the true Messiah, is the signification or 
doctrine of the facts. That Jesus of Nazareth is that Messiah has been 
attested of God according to the testimony of Matthew, Mark, Luke, 
and John ; so that it is the truth, that Jesus is the Son of God and of 



10 

David, who has been raised up to sit upon their throne in Jerusalem as 
High Priest and King of Israel, and that he died for sins according to 
the prophets, was buried and rose again from the dead, for the justifica- 
tion of the faithful. 

Peoof. — Rom. iv. 25; lCor. xv. 1-4; Johnxx. 17; Acts i. 11; 
1 Cor. i. 30. 

XXXV. 

THE NAME by which the Deity wills to be known is neither God 
nor Lord, but Yahweh or Yah, commonly pronounced Jehovah and 
J ah — " Extol him that rideth upon the heavens by His name Yah." — 
(Psalm lxviii. 4.) He was not known to Abraham, Isaac, and Jacob by 
this name ; they knew him by the name, Ail-Shaddai — the strength 
of the powerful ones. The me mortal He ordained as the basis of His 
name is, Ekyeh asher Ehyeh, I will be who I will be ; not as in the 
English version, " I am that I am ; " I who speak to thee, Moses, will 
be manifested in the seed or nature of Abraham. "When the Eternal 
Creator should be thus manifested, the flesh-manifestation would be the 
Christ, Messiah, or Yahweh-Name. This name was incipiently 
manifested four years before the Vulgar Era, and was called by divine 
command, by the Hebrew name Yahshua, he who shall be, the 
Saviour, rendered into Greek Yai-sous, or Jesus. This incipient 
manifestation of Elohim was "perfected" on the third day after 
crucifixion, and taken up again into glory forty days after being 
" made perfect." The proximate manifestation of the Yahweh-Name 
is the development, during the times of the Gentiles, of " a people for 
the name," by the "obedience of faith," and the perfecting of this 
doctrinal and ecclesial manifestation, in the subje<fts thereof, being 
made like to what Jesus Christ now is, after their emergence from their 
graves : "the manifestation of the sons of the Deity," at the near and 
thief -like advent of Chbist the King. These all constitute the One 
Yahweh Elohim, or Christ and his brethren, "the Saints;" as saith 
Moses "Hear, Israel, Yahweh (He who shall be) our Elohim 
(Mighty Ones) is One Yahweh." The ultimate, complete, and final 
manifestation of the Jehovah-Name is the development, during the 
thousand years ensuing upon the end of the times of the Gentiles, of 
an intelligent, faithful, and righteous multitude, which shall attain to 
Infection at the end thereof — "the Deity, the Father of all, over all, 
through all, and in all men." "The name of Jesus Christ" is a 
phrase summarily expressive of the things which make up the 
Scripture character styled Jesus. "The name of Jehovah," saith 
Isaiah, " cometh from far." The prophetic and apostolic testimony 
concerning the Christ, or Messiah (in English, the Anointed one) is 
the exposition of this name, because Christ is " Deity manifested in 



11 

, flesh.'' To "believe on his name" is to believe intelligently that 
testimony concerning the Christ, and that Jesus is he. " The blood of 
Jesus Christ, Son of God, cleanseth from all sin ; " and he is the 
covering for sins, through faith in his blood, for the remission of sins 
that are past. This sin-cleansing- quality makes the name of Jesus the 
Christ purifying to all the believers of the gospel of the kingdom 
ujJon whom it is Scripturally named. 

Proof. — Exod. iii. 13-15 ; vi. 2, 3 ; Isaiah vii. 14 ; ix. 6, 
7 ; xxx. 27, 28 ; Jer. xxiii. 6 ; Luke i. 31 ; xiii. 32 ; 
John xx. 17 ; Heb. ii. 10 ; v. 9 ; John xvii. 5, 24 ; 
Acts i. 3, 11 ; 1 Tim. iii. 16 ; Acts xv. 14 ; John v. 
29 ; Rom. i. 5 ; viii. 19, 23 ; xiv. 10, 12 ; 1 Cor. xv. 
49, 52 ; Phil. iii. 20, 21 ; 1 John iii. 2 ; Luke xx. 
36 ; Deut. vi. 4 ; 1 Cor. xv. 28 ; Eph. iv. 6 ; Rev. 
xxi. 3 ; Rom. iii. 25 ; 1 John i. 7 ; ii. 2. 

XXXVI. 

WEEN a woman is united to a man according to law, his name 
becomes hers ; and in acquiring that new name, she acquires all that it 
legally imports ; so, also, when a believer of the "things concerning 
the kingdom of G-od and the name of Jesus the Christ ' ' is united to 
Jesus according to "the law of faith," the name of the Christ becomes 
his ; and he becomes by the adoption a son of the Eternal Father and a 
brother of Jesus Christ (Christadelj)hos) ; and in that act by which the 
Christ-Name is named upon the believer, he acquires a right to all it 
Scripturally imports. 

Peoof. — Luke xxiv. 47; John i. 12, 13; xx. 31, 17; Actsii. 
38; iv. 12; x. 43; xiii. 26, 38, 39; 1 John ii. 12. 

XXXVII. 

REPENTANCE, remission of sins, sonship to God, confraternity 
with Christ, and immortality, are offered to devout believers of the 
Gospel of the kingdom, whose faith leads them into the NAiSriE of Jesus 
the Christ. 

Peoof. — See xxxvi. for references. 
XXXVIII. 

THE STJBSTRATTJM of repentance is a, disposition of mind, 
such as was in Abraham, resulting from the understanding of " the 
word of the kingdom," and the full persuasion that what God has 
promised therein, He is able also, and will perform. 

Peoof.— Luke i. 17; iii. 3; Rom. iv. 3, 18, 20, 21. 



12 

XXXIX. 

THE ABRAHAMIC disposition of mind resulting from faith 
in "the exceeding great and precious promises of God," that is, "the 
divine nature " thus created in a man, is granted to him for repentance 
in the name of Jesus the Christ. 

Pboof.— Acts ii. 38; v. 31; xi. 18; lPet. i. 3, 4. 

XL. 

IMMORTALITY is deathlessness. God only has a nature in 
which the death principle never existed. Incorruptibility and life 
constitute immortality; so that immortality may be denned life 
manifested through incorruptible body. A diamond is incorruptible, 
but not living; therefore, it is not immortal. Paganism defines 
immortality to be, a particle of divine effluence in all men, hereditarily 
transmitted, and having personality and consciousness after death! 
The Scriptures, however, reveal no such conceit. The immortality they 
bring to light is, "life and incorruptibility through the Gospel;" or 
"eternal life through the Christ Name." Immortality is promised only 
to those who are justified by the name of Jesus; and, being justified, 
walk worthy of the name. In being introduced "into the name of the 
Father, and of the Son, and of the Holy Spirit," a right-minded believer 
of the truth obtains "a right to the tree of life, and to an entrance 
through the gates into the city," or kingdom of God. 

XLI. 

IMMORTALITY is an investment imposed by divine power upon 
certain who come forth from their graves : and who, on judicial inspec- 
tion afterwards, are accounted worthy of glory and honour in the 
Kingdom of the Deity then about to be set up. In this, the resurrection- 
epoch and era of Israel's regeneration, the earthy bodies from the grave, 
to wit, the bodies of Christ's accepted brethren, together with the 
living of the same class who are contemporary with the crisis, are clothed 
with incorruption or spirit from heaven, which, in the twinkling of an 
eye, transforms them into spirit, and makes them consubstantial with 
the corporeal nature of the Father and the Son. 

Pboof.— John v. 28, 29; Luke xx. 35, 36; Bom. xiv. 9, 12; 
1 Cor. xv. 44-49, 51, 54; 2 Cor. v. 1-11 ; Gal. vi. 7, 8; 
Phil. iii. 20, 21; 1 Thess. iv. 13-18; Jas. iii. 2. 

XLIL 

JESUS said that the Gospel of the kingdom he preached before his 
crucifixion should be preached in all the habitable subject to Borne, for 
a testimony to all the nations thereof ; and that he that believed it, 



13 

and should be immersed, should he saved through his name. This 
condition of salvation has never been modified or repealed since it was 
decreed. It is therefore in full force to this day. Paul was saved from 
his past sins, and obtained a right to eternal life and the kingdom, by 
believing that Gospel and being immersed ; and being an honest and 
earnest man he preached to others the faith he had confessed and obeyed, 
and pronounced a curse upon all, whether angels or men, who taught 
otherwise than he. 

Proof. — Matt. xxiv. 14 ; xxviii. 19, 20 ; Mark xvi. 15, 16; 

Luke xxiv. 47; Acts xxii. 16; Gal. i. 6-9, 23. 

XLIII. 

BELIEVERS of the Gospel Jesus preached are justified by faith 
through his NAME ; that is, their Abrahamic faith and disposition are 
counted to them for repentance and the remission of sins, in the act of 
'putting on the name of Jesus the Christ, which is the same "as putting 
on the Christ." Paul says to such, " In Christ Jesus ye are all children 
of God through the faith. Foe as many as have beex baptized ixto 
the Christ have put ox the Christ, and if ye be the Christ's then 
are ye Abraham's seed, and heirs according to the promise." Hence, the 
evidence of a man's being the Christ's, by faith, is his being scripturally 
baptized into him. 

Proof.— Rom. v. 1 ; vi. 3-5; 1 Cor. vi. 11; Gal. iii. 26, 29. 
XLIV. 

TEEEE is but one way for a believer of "the things concerning the 
kingdom of God, and the name of Jesus the Christ," to put him on, or 
to be invested with his name, and that is, by immersion into his name. 
Baptism is for this specific purpose — namely, for the introduction of 
devout believers of the truth into the name of the Christ, that through 
it they may receive repentance and the remission of sins, and a right to 
eternal life. Prom the Day of Pentecost to the end of the Apostles' 
mission, there was no such thing as an tjnimmeesed Christian, though 
there were many who had passed through the water that were a 
disgrace to the name. 

Proof. — Acts ii. 38 ; viii. 12, 16 ; x. 48 ; xix. 5 ; James ii. 
5 ; 1 Pet. iii. 21. 

XLV. 

ROMISH AND PROTESTANT SECTARIANISM is not 

Christianity. The aggregate of sects vaguely termed "the Church," 
or the ecclesiastical system of Europe and America, is " the mother of 
harlots and abominations of the earth." Their abominations are "the 
harlots," styled "women," Rev. xiv. 4, with whom the Christ's virgins 
are not dafiled. Every system or tradition that makes the Word of 



14 

G^d of none effect is a harlot abomination, and proceeds from the 
" carnal mind," that is, from the thinking of the flesh — ignorant of the 
gospel of the kingdom and the obedience it requires. This is the fountain 
and origin of all those heretical formulae which are incorporated in 
the Romish and Protestant sects, which are all of them " corrupters of 
the simplicity that is in the Christ." As a whole, they are "the 
Apostacy " foretold by Daniel and Paul. Their clerical and ministerial 
orders preach " another Jesus" are animated by another Spirit, and 
proclaim another gospel, than those ministered by the apostles. Their 
"faith" is the credulity of excitement, or of authority; their "Lord," 
the thing they call " the Church ; " their " baptism " an irrational and 
blasphemous invention ; and their "hope" the mere baseless fabric of 
a vision. It is because of these abominations and their fruits, the 
judgments of God are impending. The hand of God is manifestly 
against them, as evidenced in Britain, Ireland, Italy and Spain. 
From such a system of defilement, then, it is imperative for every man 
who would be saved to separate himself, even if he stand alone, as it is 
written : " Come out from among them, and be ye separate, saith the Lord, 
and touch not the unclean, and I will receive you, and be a father unto 
you, and ye shall be my sons and daughters, saith the Lord Almighty." 
Proof.— Matt, xv. 6-9 ; Rom. viii. 6, 7 ; 2 Cor. vi. 15-18 ; 
xi. 1-4 ; 2 Thess. ii. 3 ; Rev. xvii. 5. 

XLVI. 

THE "WICKED shall be turned into Sheol ; all the Gentiles that 
forget God." The wicked are those "who know not God, and obey not 
the gospel of the Lord Jesus Christ." Of these, there are three 
classes ; .first, sinners that never heard of the one true God, the Lord 
Jesus Christ, and the gospel ; and others who are physically incapable 
of faith and obedience ; second, those who have come to an understand- 
ing of the gospel, but have rejected it ; and third, those who have 
obeyed it, but do not hold fast the beginning of their confidence 
stedf ast to the end, nor walk according to its precepts, but after the 
flesh. The first class dies and perishes as the beasts ; the second also 
dies, but comes forth from the grave again to encounter the burning 
indignation of Christ, the Judge of the living and the dead, at his 
appearing and kingdom ; and the third, also comes forth to be judged, 
and to undergo, in condemnation, "a, sorer punishment" in the fiery 
indignation which shall devour the adversaries. 

Proof — Psalm ix. 17 ; xi. 6 ; 2 Thess. i. 8. 9 ; Psal. xlix. 
12, 20; Isaiah xxvi. 14; Eccles. iii. 17-20; Acts 
xiv. 16; xvii. 30; John v. 29; Matt. xxv. 41, 46; 
Luke xiii. 28 ; 2 Tim. iv. 1 ; Heb. ii. 2, 8 ; x. 27, 
29; Rom. viii. 13; Gal. vi. 7, 8. 



15 
XLVII. 

THE SPIRIT when sent was, through " faithful men able to teach 
others," to convince the world of sin, of righteousness, and of 
judgment to come. Judgment is the decision pronounced upon those 
who, after resurrection, appear before the tribunal of Christ, consequent 
upon an inspection of their claims to his favour ; and by which the 
righteous shall be justified, and the wicked condemned according to the 
standard of the gospel Paul preached. 

Proof. — John xvi. 8 ; Deut. xxv. 1 ; Eccles. xii. 14 ; 
Matt. xii. 36, 37 ; Rom. ii. o, 12, 16 ; 1 Cor. iv. 4, 5. 

XL VIII. 

READER, search the Scriptures, as for hid treasure, that you 
may be "taught of God," without which you cannot scripturally come 
to the Christ. — (John vi. 43-5.) The Bereans did so ; they received the 
word with all readiness, opened and searched the Scriptures daily to see 
whether the things spoken by Paul, were so ; therefore, many of them 
believed.— (Acts xvii. 11, 22.) GO AND DO THOU LIKEWISE. 



16 



PART II. 



3k Bistomsz on €lenwl jBife. 



" He who believes on the Son has life eternal ; he who rejects the Son 
shall not see life ; but the vengeance of God awaits him." — (John iii. 
36.) 

The reading of this portion of the divine word must, I think, have 
impressed your minds with the conviction that the world is divided 
into two classes relatively to the Son of G-od ; of which, the one is made 
up of believers of the Son, and the other of rejectors of the Son. Now 
this is true as it appears on the face of the record ; but permit me to 
observe that the phrase " the world," must be taken in a limited sense. 
Jesus, in his discourse with Nicodeimis, uses the expression frequently ; 
and in iii. 17, says " God has sent his Son into the world, not to 
condemn the world, but that the world may be saved by him." Now, 
if we were to insulate this verse from the surrounding context, we 
might conclude, that the whole world, without a single exception, 
would obtain eternal life ; but the context is against such a conclusion, 
and teaches us that Jesus meant whosoever of the world that believes 
on him. When, then, you say "the world is divided," &c, you, of 
course, would restrict the term to that world of men and women which 
was related to the Son ; in other words, to those who had heard of the 
Son, and to whom the evidence of his divine character had been 
submitted. For, it must commend itself to your rationality, that a man 
cannot sustain the character of a rejector of the Son who has never 
heard of such a personage; neither can he be regarded as a believer, 
unless it can be shown that men can believe in things of which they 
have no knowledge. You perceive then that there may exist a class of 
people who are neither believers nor rejectors; now concerning this 
third class of the human family, Paul inquires : "How shall they call 
on him, in whom they have not believed ? And how shall they believe 
in him of whom they have not heard ? " No, it is impossible : for as 
the apostle says, "faith (or belief) comes by hearing," and the hearing 
by the proclamation of the word of God. Law must be delivered to 
men before they can obey or disobey. "If," said Jesus, "I had not 
come and spoken unto them — the Jews — they had not had sin — that 
is, they could not have committed the sin of rejecting me ; but now 
they have no excuse for their sin," because he had done among them 
such miracles as none other ever did. So that, if Jesus had appeared 



17 

among the Jews, and claimed to be their King from heaven, and had 
done no miracles to sustain that high pretension, they -would not have 
been obnoxious to a deprivation of eternal life for rejecting him ; their 
condemnation to eternal death must have been predicated on some other 
ground. 

From these and other considerations, I affirm tha,t the race of man is 
constituted of three classes in relation to the Pentecostal proclamation 
concerning the Son of God. First, of that class which believes on the 
Son ; second, of that which rejects the son ; and third, of that which 
never heard of the Son of God. Now, concerning the first class, John 
says that its members "have life eternal;" concerning the second, 
" they shall not see life ; " and concerning the third, the principle laid 
down by Jesus is that God not having spoken to them, they will not be 
condemned for rejecting him, as he had not put them to the proof ; and 
Paul shews that they will not attain to eternal life, for, he quotes the 
prophet Joel, who says that " Whosoever calls upon the name of the 
Lord shall be saved," and remarks, "how shall they call on him on 
whom they have neither believed nor heard," no: from death, this third 
class cannot be delivered or saved, as no means of escape therefrom has 
been propounded to them. 

I wish now to rivet your attention upon the things of eternal life ; 
and in doing so I would set before you this 

FIBST PROPOSITION. 

Eternal Life is a matter of promise. 

By eternal is meant unending ; — by life is intended a full, perfect, 
and renewed manifestation of the intellectual, moral and physical 
faculties or constituents of man ; and by a matter of promise is signified, 
a thing which is assured by a declaration previous to its possession : 
hence my proposition thus denned, will read as follows : — 

The ptossession of intellectual, moral, and physical powers hy mart, 
in full, perfect, renewed, and unending manifestation, is the subject of an 
assurance made previous to its realization. 

Having stated to you my proposition, and having denned it with as 
much precision and simplicity of language as possible, I shall now 
present to you the proofs upon which it rests. Permit me then, to 
direct your attention to the following passages of the Oracles of God. 

1. — 2 Tim. i. 1. — Paul an apostle of Jesus Christ, by the will of God, 
on account of the promise of life which is by Christ Jesus. 

2. — Titus i. 2. — Paul, in hope of eternal life, which God, who cannot 
lie, promised before the times of the ages, — who has now manifested his 
word (of promise), at the proper season, by the proclamation with which 
I am intrusted. 

3. — Heb. vii. 6. — Abraham holding the promises. 



18 

4. — Gal. iii. 16. — To Abraham were the promises made, and to his 
seed — who is the Christ. 

5. — 1 John ii. 25. — This is the promise, which He has promised to us, 
even eternal life. 

Now, from the first of our proofs we perceive, that it was on account 
of this very promise that Paul was constituted an apostle of Jesus 
Christ. It teaches us that the life promised is by Jesus Christ ; that 
is, that it was manifested by him. In a subsequent part of this chapter, 
Paul terms the promise the purpose and favour of God, "given before 
the times of the ages ;" and given too " through Jesus Christ," or the 
seed of Abraham, (according to proof No. 4,) " and now (in his day,) 
made manifest by the appearing of our Saviour, Jesus Christ : who has 
indeed vanquished death, and brought life and incorruptibility to light 
by the Gospel, of which Paul was appointed a herald and an apostle." 
Had not the promise of eternal life to "all the families of the earth" 
been made, there would have been no " Apostle and teacher of the 
Gentiles ;" for it was on account of this promise of life that he was 
appointed "by the will of God." Furthermore, he says that "the 
light which is the light of man " is developed in the Gospel, which he 
(Paul) preached ; consequently, t lie gospel is the true interpretation of 
the promise of life made before the ages of the law. 

My second proof sets forth the subject-matter of the promise as a thing 
of hope ; his phrase is, in hope of " eternal life," and in Titus iii. 7, he 
speaks of " Heirs according to the hope of eternal life." Now, as to 
hope, he says, in Eom. viii. 24, " Hope that is attained is not (or ceases 
to be) hope ; for who can hope for that which he enjoys ? But if we 
hope for that which we do not enjoy, then with patience, we wait for 
it." As if he had said, — if a man have immortality within him he has 
attained to it, and is in the enjoyment of it ; but if he is altogether 
mortal and corruptible, and he hope for it, then, with patience, he waits 
for it until it is conferred ; for that which a man actually possesses, 
cannot, in the nature of things, be to him a matter of hope. A man 
cannot, at one and the same time be an immortal soul and " long for 
" immortality ; " the idea, though popular, is absurd. 

But Paul says, that eternal life becomes a matter of hope by virtue of 
a promise, which God made " before the times of the ages." But what 
period is thus indicated ? It is agreed pretty generally, that the times 
of the Mosaic Law are signified, inasmuch as the period of that 
dispensation or constitution of things, was distributed into ages of fifty 
years, termed jubilees. It was, before the setting up of the kingdom of 
Israel, then, that God made the promise of eternal life. But it may be 
asked, how long before, and to whom did He make the promise ? These 
are important queries, and ought to be answered with precision. Paul 
gays, that the {diatheehee) will or promise, was made 430 years before 



19 

the Law of Moses was delivered, and that it was made to Abraham and 
his seed, who is the Christ ; see proof 4. Of these, Abraham was the 
holder of the promise, and his seed, the Christ, the subject of the will; 
for Paul terms the promise — "the will concerning the Christ" — 
Diatheekee eis Christon, — (Gal. iii. 15-17 ; Luke xxii. 20 ; Heb. x. 10.) 
These phrases, then, "The will concerning the Christ" and "The 
promise of the eternal life," are one and the same ; for the eternal life 
and the Christ are the same ; for John, in guarding his brethren against 
idols, says, " "We know that the Son of God has come, and has given us 
understanding, that we might know him (the God) that is true ; and we 
are in Him that is true, in His Son Jesus Christ : this is the true God (the 
Father) and the eternal life (His Son)." — (1 Ep. v. 20.) Besides, Jesus 
styled himself "the life" as well as the way, the truth and the resurrection. 

The promise of eternal life is recorded by Moses in Genesis, and is 
, veiled in the following language, "All the land (of Palestine) which 
thou seest, to thee will I give it, and to thy seed for ever." — (Gen. xiii. 
14-17) — " Unto thy seed I have given this land from the river of Egypt 
unto the great river, the river Euphrates." This promise was sealed 
with the blood of an heifer, a she goat, and a ram, all of three years old: 
the duration of the ministry of the anointed Lamb before he was slain 
by the Jews. Thus was "the will ratified by God,"— (Gal. iii. 17), 430 
years before the law. 

The promise was reiterated to Isaac and Jacob, ( Gen. xxv. 2, 3, 4 ; 
xxviii. 3, 4, 13, 14,) the son and grandson of Abraham. But it may be 
said, the phrase eternal life is not expressed in the will ; and Abraham, 
Isaac and Jacob did not, nor have they ever, possessed the land. This is 
true, but though the phrase is not expressed the thing is implied; and it 
is quite true that all these, and more, died in faith, or confidence of hope, 
not having received the land with its rights, privileges, immunities, and 
appurtenances thereunto belonging. — (Heb. xi. 13, 39.) But this inci- 
dent forms the solution of the difficulty. Abraham died without 
possessing the land ; and his seed, the Christ, came to his own land, but 
left it without acquiring possession thereof. Has God's promise to 
these personages failed? No, says Paul, for God who promised it 
cannot lie. — (Titus i. 2.) What, then, must happen in order that the will 
may be administered, or the promise of God fulfilled ? The answer is, 
that the Christ must descend from heaven, and Abraham, Isaac, and 
Jacob must be raised from the dead to realize it. — (Matt. viii. 11 ; Mic. 
vii. 20.) 

The subject of this proposition takes a wider range than I can describe 
at present. I shall therefore proceed to affirm my 
SECOND PROPOSITION. 

The eternal life of man is deposited in Jesus Christ } the Prince 
of Life. 



20 

PEOOFS. 

1.— As the Father has life in himself, so has he given to the Son to 
have life in himself. — John v. 26. 

2.— O Jews ! ye will not come to me that ye may obtain life.— John 
v. 40. 

3. — Jesus answered, I am the Bread of Life ; which descended from 
heaven ; whoso eats of this bread that I will give, shall live for ever ; 
and the bread that I will give is my flesh, which I give for the life of the 
world. — John vi. 35-51. 

4. — I am the resurrection and the life. — John xi. 24-25. 

5. — Your life is hid with Christ in God. Yfhen Christ our life shall 
appear, then you shall also appear with him in glory. — Col. iii. 3-4. 

6. — This is the testimony that God has given to us eternal life ; and 
this life is in His Son. He who has the Son has this life ; and he who 
has not the Son of God has not this life. — 1 John v. 11-12. 

From these passages it is clear that, though a man may be an heir of 
eternal life, and in that sense have within him that which springs up to 
eternal life, yet the life itself is not an inherent principle of his nature, 
but one that may be acquired by virtue of an interest in the Son of God. 
He is the bread of life, and it is just as necessary to feed on that bread 
to live for ever, as it is to feed on the bread which perishes, to live the 
life of an animal man. Our first proof agrees with the doctrine of the 
word as revealed in John i. 1-5. The word was God, and in it was life. 
This life-word afterwards became incarnated, and was manifested to 
Israel by the baptism of John, as the Son, and therefore the equal with 
God ; for the grand difference between the "Word by whom all things 
were created and the Word which sojourned among the Jews, consisted 
not in their being essentially dissimilar, for they were not — they were 
one (I and my Father are one) — but in the life- word Creator, assuming* 
in relation to men, the nature of a descendant of Abraham. This 
assumption however, made no difference as to the inherent attribute 
of life ; hence, said Jesus, " as the Father has life in himself, so has He 
given to the Son to have life in himself" — the Father the life-word 
incarnated. 

The life-word incarnated, named Jesus by the life-word, was introduced 
among men as the fountain of life and light to the world. Hence in 
conversing with the Jews, he says, in effect, " you search the Scriptures 
to discover the way by which eternal life may be procured ; now these 
testify that I am he who confers it ; and yet you will not come to me, 
the fountain of living waters, and drink that your thirst may be allayed ; 
I am eternal life — in me the fulness, the favor, and the truth are incorpo- 
rated ; and yet, O Jews, you will not come to me that you may obtain 
the life you seek." But if they had within them immortality, why need 
they go to Jesus to obtain it ? It would have been unnecessary ; but 



21 

inasmuch, as there was no immortality — not one spark of it within them, 
if they would live for ever in any sense, they were imperatively bound 
to go to Him " who only hath immortality" to bestow, and obtain it on 
any terms He might deign to prescribe. 

Messiah is the resurrection and the life : and no man can enter the 
presence of the Father unless he introduce him ; and because he is the 
resurrection and the life, Paul told the Christians of Colosse that their 
life was hid with Christ in God. But if immortality is an inherent 
principle of human nature, how can it be said to be hid in Christ ? It 
ought then to read our life is hid in ourselves ! But in relation to the 
true believers, Christ the life is termed "our life," because all their hope 
for eternal life is embodied in him. Hence he is called '-Christ our 
hope." If he is not risen, their hope is vain, and when they die they 
perish as the brutes. But he has risen from the dead and sits at the 
right hand of God, waiting until the time appointed for his return hither 
arrive: and "when Christ our life shall appear, then you also (0 true 
believers) shall appear with him in glory, honour, and immortality,'' 
and not one instant before. "We know," says John, "that when he 
shall appear, we shall be like him, (glorious, honorable, and immortal ;) 
— we shall see him as he is. And every one who has this hope in him 
purines himself even as he is pure." — (1 Ep. iii. 2. 3.) The idea, then, 
of an immediate translation from earth, to heaven at our animal decease- 
is excluded ; for the true believer is not to appear in glory till the 
appearance of Messiah on earth to raise the dead. 

My sixth proof instructs us that God has given to the faithful eternal 
life; but that, although it says elsewhere that " he that eats my flesh 
and drinks my blood, has eternal life" yet John teaches in the proof 
before us, that this life is in the Son of God, and that it is he only who 
has the Son that has this life : for he emphatically declares, that he 
who has not the Son has not this life. If, then, this be true, it 
necessarily follows that the disobedient, the rejectors, and all who have 
not the Son, in the true scriptural sense, are destitute of all right, title, 
and property, in the life which endures for ever. 

THIRD PROPOSITION. 

My third proposition, which seems, in the nature of things, to come 
next in order, is that — 

Eternal life is the free gift of God. 

By the phrase, free gift of God, is meant any thing bestowed by God 
as a matter of grace or pure unmerited favour. And here are the 

PS00FS. 

1. — Jesus said, " If you knew the gift of God, and who he is who says 
to you — Give me to drink ; you would have asked him, and he would 
have given to you living water. — John iv. 10. 



22 

2. — The gracious gift of God is everlasting life by Jesus Christ our 
Lord. — Rom. vi. 23. 

3. — By grace are you saved through faith ; and this thing not of 
yourselves ; it is the gift of God. — Ephes. ii. 8. 

4. — Constantly hope for the gift to be brought to you, at the revela- 
tion of Jesus Christ. — 1 Pet. i. 13. 

If, then, eternal life be the free gift of God bestowed through Jesus 
Christ, it must surely be obvious to the meanest capacity, that immor- 
tality is not inherent, or hereditarily derived from the animal Adam ? 
and therefore,- that immortality is a principle extraneous to the 
constitution of man, and consequently, if enjoyed by his race must be 
derived as a gift— a free and gracious gift from Him who alone has it 
to confer. This gracious gift is an eternal reward, as the rejection of 
those who seek for it in their own way, instead of in the way appointed 
by God, will, with its concomitants, be to them an eternal punishment. 
It is a reward which Jesus will bring with hi-m ; as it is written, 
" Behold I come quickly ; and my reward is with me," which according 
to Paul, is "glory, honour, immortality, and peace" to every one who 
does well. Eternal life is styled a free gift ; because God bestows it 
spontaneously, that is, of His own accord. No one prompted Him ; it is 
a gift which flows from His own pure benevolence and love of the race 
which he planted on this terrestrial ball. He saw the wretchedness into 
which the world was plunged ; being moved, therefore, with compassion, 
He devised a scheme in conformity with the excellency of His own nature, 
by which to deliver it from that extinction which He foresaw would 
ultimately supervene if left to itself. It is written in the chapter we 
have read, "God so loved the world as to give His only begotten 
Son, that whosoever believes on him, may not perish, but obtain eternal 
life." Let us, then, admire the goodness and philanthropy of God our 
Saviour for this unspeakable and inestimable gift, and lay hold on it 
likewise as the very anchor of Gospel hope. 

FOURTH PROPOSITION. 

Eternal life, though the free gift of God, through Jesus Christ to 
the world, is nevertheless conditional. 

This is my fourth proposition and worthy of all attention. By 
conditional, I mean that it is obtainable on certain stipulated terms. 

PROOFS. 

The proofs of this are innumerable ; therefore, I shall content myself 
with a selection as follows : 

1. — Good Teacher, what good must I do to obtain eternal life? 
Jesus answered — If you would enter into that life, keep the command- 
ments. — Matt. xix. 16. 

2. — He who shall believe (the gospel) and be immersed, shall be 
saved. — Mark xvi. 16. 



3. — Unless a man be born out of water and Spirit, he cannot enter 
into the kingdom of G-od. — (John iii. 5.) 

4. — Whosoever believes on the Son of Man shall not perish, but 
obtain eternal life. — (John iii. 16.) 

5. — Whosoever shall drink of the waters which I — Jesus — shall give 
him shall never thirst more ; but the water which I shall give him, 
shall be in him a fountain springing up to everlasting life. — (John iv. 
14.) 

6. — He who hears my doctrine, and believes on Him who sent me, has 
eternal life, and shall not suffer condemnation, having passed from 
death unto life. — (John v. 24.) 

7. — This is the will of Him that sent me, that whosoever recogirizes 
the Son and believes on him, should obtain eternal life, and that I 
should raise him again at the last day. — (John vi. 40.) 

8. — Unless you eat the flesh of the Son of Man and drink his blood, 
you have not life in you. He that eats my flesh and drinks my blood 
has eternal life ; and I will raise him again at the last day. — (John vi. 
53.) 

9. — My sheep obey my voice. I give them eternal life ; and they 
shall never perish, neither shall any one wrest them out of my hand. — 
(John x. 27, 28.) 

10. — Jesus said, I am the resurrection and the life. He who believes 
on me, though he were dead, shall live ; and every one who lives and 
believes into me, shall not die in the age. — (John xi. 25, 26.) 

11. — He who despises me and rejects my instructions, has that which 
condemns him . The doctrine which I have taught will condemn him at 
the last day. The Father who sent me has commanded me what I 
should enjoin, and what I should teach. And I know that this 
commandment is eternal life. — (John xii. 48-50.) 

12. — Father ! Thou hast given the Son authority over all men, that 
he may bestow eternal life on all those whom thou hast given him. Now 
this is the life eternal, to know Thee the only true G-od, and Jesus Christ 
(the anointed) whom Thou hast sent. — (John xvii. 1-3.) 

13. — It was necessary that the message of God be first delivered to 
you (Jews) ; but since you thrust it away from you, and judge 
yourselves unworthy of eternal life, behold, we turn to the Gentiles. 
And the Gentiles, hearing this, rejoiced, and glorified the word of the 
Lord; and as many as had been appointed to eternal life, believed (the 
word concerning it).— (Actsxiii. 46, 48.) 

14. — God first favourably regarded the Gentiles to take from among 
them a people for His name.— (Acts xv. 14.) 

15. — The Gospel is the power of God for salvation to everyone who 
believes (it) ; as it is written "the just shall live by faith."— (Kom. i. 
16.) 



24 

16. — God will render to everyone according to his works : Eternal 
Life, indeed (He will render) to them who, by perseverance in well 
doing, seek glory, honour, and immortality. — (Rom. ii. 7.) 

17. — If you live according to the flesh you shall die ; but if, through 
the Spirit, you put to death the deeds of the body, you shall live. — 
(Rom. viii. 13.) 

18. — This saying is true, that if we die with Christ, we shall also live 
with him.— (2 Tim. ii. 11.) 

19. — The Son learned obedience by the things which he suffered, and 
being made perfect (by a resurrection from the dead), became the 
author of eternal salvation to all who obey him. — (Hebrews v. 9.) 

20. — You must persevere in doing the will of God, that you may 
obtain the promised reward. — (Hebrews x. 36.) 

21. — He who does the will of God, continues for the age. — (1 John ii. 
17.) 

22. — No manslayer, or hater of his brother, has eternal life abiding in 
him. — (1 John iii. 15.) 

23. — To him who conquers, I will give to eat of the Tree of Life, 
which is in the midst of the Paradise of God. — (Rev. ii. 7). The con- 
queror shall not be injured by the second death. — {verse 11.) 

Now, I do not hesitate to say that these passages prove that eternal 
life is conditional, or obtainable by those who conform to certain fixed 
and unalterable stipulations. The expressions "if," "he who," 
"unless," "whoever," " as many as," "to take from among," "to 
everyone who," "them who," "to them who," "that you may," and 
so forth, are all terms of condition. The reply of Jesus to the young 
man, gives us the gist of the whole matter — " if you would enter into 
that life, keep the commandments." Now this teaches us the truth 
positively ; and if we can ascertain distinctly the affirmative, we need 
be at no loss to determine what is the mind of God in relation to those 
who do not the things He requires. 

If eternal life be conditional, none can possibly attain to it who 
either cannot or will not observe the terms upon which it is freely and 
graciously offered. 

All mankind are born of corruptible parents into a state of sin. By 
this natural birth, they become members of this sinful and evil state, 
and heirs of all its disabilities. By virtue of this birth, they are "con- 
stituted sinners," though they could not help, and had no hand in the 
matter. Now, one would think, there could exist no rational man who 
could affirm, that if such an one were to die a " constituted sinner," 
without the offer of a means whereby he might change his state, he 
would be turned over to the pains and penalties of hell for ever. Yet, 
such there are ! But the truth is, that " constituted sinners " in such a 



25 

state of helplessness, are regarded in Scripture as living under " times 
of ignorance ; " hence Paul said to the "constituted sinners " of Athens, 
"the time of this ignorance God hath winked at," or overlooked; and 
to those of Lycaonia, " God, in former generations, permitted all the 
nations to walk in their own ways." 

Now, since the days of Noah, God has not delivered His laws to the 
world at large, but to sections of it in particular. Hence, He gave the 
law to Israel, a small and feeble people at the time ; fifteen hundred 
years afterward, He proclaimed Has law to the nations of the Roman 
Empire; and yet it remains for Him to deliver an authoritative pro- 
clamation to the nations of Chin-India, Central Asia, Hindoostan, and 
so forth. 

These are the proclamations which convert Times of Ignorance into 
Times of Knowledge. It is knowledge which makes a " constituted 
sinner" responsible for his sins ; and if responsible, therefore, obnox- 
ious to the vengeance of God, if he die unpardoned. When men are 
made acquainted with God's law, they can no longer plead ignorance 
as -an excuse ; for it then becomes a matter of their own choice, whether 
they will become " constituted righteous " persons, or "enlightened 
transgressor's ; " for the knowledge of God's law renders it absolutely 
impossible for them any longer to remain merely "constituted sinners." 
It was " through the disobedience of one man (Adam), the many (his 
descendants, babes and adults) were constituted sinners;" and so it 
was " by the obedience of the one (Christ), the many, (or true believ- 
ers) are constituted righteous" 

In this life then, there are two states in relation to God and the 
children of Adam — the one a state of sin, and the other a state of 
favor ; the former is occupied by "constituted sinners" of all ages, 
from the babe to the old man, of every shade and variety — and by 
illuminated transgressors, whose sin is not only constitutional but 
■voluntary; and the latter state is composed of persons who were not 
only constituted sinners and voluntary transgressors, but who, by 
obedience to the laws of God and to Christ, are constituted righteous. 
In regard to the righteous, they are delivered from the fear of death, 
because, having obeyed the truth, they have passed from death to life ; 
but this is not the case of the constituted sinners and intelligent trans- 
gressors. These are both under the sentence of death eternal, with this 
difference only, that the punishment of the constituted sinners is the 
common lot of man, aggravated by the demoniacal institutions of 
Idolatiy, Mahomm edanism, &c, " ending in death " which is uninter- 
rupted by a resurrection ; whereas, the actual transgressors who know 
the law, though subject to all this, are raised to judgment and the 
terrors of a second death, the eternal consummation of their woes. 

It would occupy too much space at present to go into the doctrine of 



26 

the several proofs in detail. In the general, they all concur in teaching, 
that God has set eternal life and eternal death before men and women 
living under Times of Knowledge; and that their destiny in relation 
thereto depends upon their own volition ; that is, they will become 
heirs of eternal life, if they will obey Him who is the life; or they will 
continue heirs of eternal death, with the super -addition of suffering, 
peevious to that catastrophe, if they reject his claims to their 
obedience. 

In our second proof, the Prince of Life says, " He that believes the 
Gospel and is baptised shall be saved." Saved, salvation, and such like 
terms are often used in Scripture ; and it will not be uninteresting to 
consider briefly in what sense these are employed. — Paul says, that 
before Christ came, "Jews and Gentiles were all under sin," and in 
another place he says, that " the wages of sin is death ; " consequently, 
they were all under sentence of death. Now this sentence was an 
inexorable one ; and could not be set aside, so long as the cause of it, 
which was sin, remained in force. Being all under sin, they were, 
therefore, all under condemnation. Sin and death were the things of 
which they were all the subject ; sin was the labour of their lives, and 
death the well earned wages thereof. Jews and Gentiles were all 
fellow-labourers in evil, and therefore fellow- sufferers in all the 
calamities of life, and co-heirs of a common fate. 

Now, salvation in relation to these, it is clear, must have pertained to 
a deliverance from sin, and consequently from death ; for to deliver a 
man from the cause of his sufferings is to remove those sufferings 
likewise ; hence, to " take away the sin of the world" is to cancel its 
liability to the punishment due to sin, which is Eternal Death. When, 
therefore, it says " To him bear all the prophets witness, that everyone 
who believes into him, shall receive forgiveness of sins by his name," 
the sentence falls to be completed — and, as a consequence, he shall be 
saved from death eternal, the wages and punishment of sin. The 
salvation, then, promised in the gospel, is a deliverance from sin and 
death. When, therefore, it says " He who shall believe the gospel and 
be baptised shall be saved," a proclamation is made, that all believers 
of the Gospel who obey it, shall be delivered from sin and eternal 
death. 

And here it is manifest that the proclamation promises deliverance to 
obedient believers only. It is u he who shall believe, &c. ; " nor does it 
stop here, for it declares, that he who shall not believe the Gospel shall 
suffer condemnation, that is, the sentence of eternal death under which 
he lies shall be carried into effect. Again, " Unless a man be born of 
water and Spirit, he cannot enter the kingdom of God," in other words, 
he cannot enter Paradise. This condition is fixed and unalterable ; this 
rule is the unrepealed statute of heaven, announced by the Great King, 



27 

who shall reign in that kingdom, and proclaimed to the nations in the 
language of my second proof. The heirs of Paradise, constituted such 
under the new institution, can only become heirs by submitting to this 
the spiritualization of the kingdom of God. The being begotten and 
born of the water by the word, is the passing from the sentence of death 
to the sentence of life, which says, that such an one shall not suffer the 
condemnation of the second death, see proof 6. He who has thus 
passed from death to life, becomes by the transition, a sheep of the flock 
of the Great Shepherd (proof 9) ; one of the people of God (proof 14) ; 
a well-doer (proof 16); a subject of the author of eternal salvation 
(proof 19) ; a doer of the will of God (proof 21), &c. ; and therefore, 
entitled to all the blessings predicated of such characters, 

The conditions, then, to which men are required to conform if they 
would live for ever, is, in general terms, to keep the commandments. This, 
I say, is general, and applies equally to the past, the present, and the 
future. But this condition is resolvable into something more particular. 
Hence, the sentence falls to be completed, keep the commandments of the 
Divine Constitution 'under which you live. Noah, Abraham, Isaac, 
and Jacob had to keep the ordinances of the Patriarchal Constitution of 
Things ; Moses, Aaron, and the Israelites, of the Sinaitic Law ; the 
Jews and Gentiles of the Roman World after Pentecost, A.D. 33 and 
41, the commandments of the New Institution; and the universal 
conooorse of man kind will, from the coming of Christ to his kingdom, 
have to keep that law of love which is to proceed forth from Zion to 
every nation, tongue, kindred, tribe, and people of the inhabited earth ; 
which is then to be full of the knowledge of the glory of Jehovah as the 
waters that cover the depths of the sea." — (Hab. ii. 14.) 

But, we have more especially to do with the particular command- 
ments of the times which are. "We are to keep the commandments, if 
we would enter into that life which is eternal ; and the first condition 
is, that we believe the Gospel, amend our lives, and be baptised, or 
buried in water into the death of Christ, that we may rise from it, not 
only begotten but born of God : the second is contained in my sixteenth 
and twentieth proofs, and is, that every son of God, persevere in doing 
his will, which doing is the true import of the phrase " well-doing." 
By thus persevering till death, they become conquerors ; and though 
they fall for a time, they will rise again to eat of the Tree of Life, 
which is in the midst of the Paradise of God, according to proof 23. 

These are the conditions, the fixed and unalterable stipulations, as 
immutable as the Immutable himself, to which we all must conform, if 
we would enter into life by a resurrection from the dead. None have 
any part or lot in this salvation but the true believers ; all others are 
excluded, physically, circumstantially, or by their own volition. The 
world of terrestrial a nim ated nature is but the crude materials out of 



28 

which the arch-builder of all eternal mansions is erecting a superb and 
undecaying edifice. His materials are animal, and of these he is rearing 
a spiritual, or immortal and glorious architectural order. He incorpo- 
rates the choice, the living stones into his building ; but the worthless 
and the rubbish he casts away and destroys by burning. To become 
stones which will never wear away, we must be incorporated into the 
rock, and be subjected to the preparation of Him whose workmanship 
is perfect and complete. 

In conclusion, the following are the corollaries which present 
themselves from the whole. 

1. — In relation to life and death there are three classes of mankind ; 
first, the true believers or heirs of eternal life ; second, the unbelievers 
or rejectors of the truth, who are the heirs of the resurrection 
to suffer a fiery punishment which will end in eternal death, and, 
therefore, be an eternal punishment; and, third, the descendants of 
Adam, not yet placed under law, together with those who are physically 
incompetent of belief or obedience, and whose lot is consummated in 
death eternal and undisturbed by future life or suffering. 

2. — Eternal life being a matter of promise, it is bestowed only on 
those who can prove that the promise was made to them; in other 
words, a man to become immortal, must establish his identity as one of 
the heirs of the will concerning the Christ. 

3. — Jesus must come again ; and Abraham, Isaac, and Jacob, and 
others, must rise from the dead in order to realize the things promised 
to them in the will, 

4. — Immortality is not an hereditary constituent of human nature, 
but a free and gracious gift of God superadded thereto ; and laid up 
with Jesus Christ, as treasure in heaven, to be bestowed at his 
appearing. 

5. — Eternal life is conferred on those only who conform to certain 
fixed conditions, namely, obedience to the Gospel preached by the 
Apostles, and a continuance in well-doing. 

6. — Salvation, as a whole, is deliverance from sin and eternal death. 

In conclusion, then, let us remember that our lot is cast, and, by 
virtue of the appointment of Him who marks out the boundaries of the 
nations, we are placed under times of knowledge, and, therefore, can 
have no excuse for disobedience. By his word handed down to us, with 
abundant evidence of its superior origin, he calls upon us to forsake 
the error of our ways, and to walk in that way, to seek that truth, and 
to pursue after that life, which " the way, the truth, and the life," has 
delineated and procured. " Behold,' ' says he, " I come quickly, and my 
reward is with me ; I will recompense to every man according as his 
work shall be." "Happy are they who keep his commandments, that 
they may have the privilege to eat of the tree of life : and they shall 



29 

enter by the gates into the city." " I am the root and the offspring of 
David, the bright and the morning star. And the spirit and the bride 
say come ; and let him that hears, say come, and let him that is thirsty, 
come ; whosoever will, let him take of the water of life freely.''' Here is 
a free and noble invitation from the Prince of Life. Who vrould not come 
and eat and drink, and live for ever ? 

Amelia Co., Virginia, 
1836. 



30 



PART II I. 



%ht Jimgkm of %6b. 



That the Kingdom of God will be established upon the Earth, (a) 
and be AGE-lasting in its duration ; (b) that the once crucified Jesus of 
Nazareth, the Lord of life, now exalted at the Father's right hand, is 
the Anointed King ; (c) that the glorified Saints, washed from their 
sins in the blood of the Lamb, will be its princes and subordinate 
sovereigns ; (d) that the Jews who own their supremacy will be the 
immediate subjects to be gathered out of every nation for this purpose ; 
(e) that the government will be absolute and Divine, and not left to the 
will of any people ;(/) that Jerusalem will be its capital, and the Holy 
Land its immediate locality ; (g) that the Devil and Satan, or the 
Constitution of Sin, embodied in the government of the world, ecclesi- 
astical and civil, will be destroyed ; (Ji) and that all the nations of the 
earth will serve and obey him who is their appointed Governor, and 
participate in that glorious righteousness, peace, and prosperity, which 
shall characterise his reign ; (i) are truths which illuminate every page 
of the Bible, and constitute the promises made to Adam, (/) Abraham, 
(k) David, (I) and all the ancients, (m) and the Gospel proclaimed by 
Jesus, (n) Peter, (o) Paul, (p) Stephen, (q) and Philip, (r) the Gospel to 
be believed for Righteousness and Salvation. 

To participate in the honour and glory of this kingdom, it is neces- 
sary to be adopted into the family of Abraham, by believing the things 
which concern the kingdom of God and the name of Jesus the Christ, 
and immersion into the name of the Father, the Son, and the Holy 
Spirit, (s) 

The obvious and grammatical sense of the Holy Scriptures demon- 
strates the above truths. Read, mark, learn, and inwardly digest them. 
" Blessed are they that do His commandments, that they may have 
right to the tree of life, and may enter in through the gates into the 
City." (0 



31 



TESTIMONY OF MOSES AND THE 
PROPHETS. 

(a) Psalm ii. 8 ; lxxii. 8-11 ; Jerem. xxiii. 

5,8; Ezek. xxxvii. 20-28 ; Dan. ii. 
35, 44; vii. 14, 27; Joel iii. 16, 17, 
21 ; Mic. iv. 7, 8 : Zech. xiv. 9, 16. 
19; Obadiah 21. 

(b) Psalm lxxxiv. 29 ; Isa. ix. 6, 7 ; Dan. 

ii. 44 ; vii. 14, 27 ; Mic. iv. 7. 
(c; Psalm xi. 1-9; Isa. ix. 6, 7; liii. 10-12; 

Jer. xxxiii. 5-7; Ezek. xxxvii. 24, 

25 ; Dan. vii. 13, 14. 
<% Daniel vii. 13, 27. 



(e) Jeremiah xxxiii. 5-9; xxxi.; Ezek. 

xxxvii. 20, 28 ; Mic. iv. 8. 
(/; Isa. xi. 2-5; Psalm ii. 9; lxxii. 2-4; 

Dan. vii. 13-27. 

(g) Gen. xiii. 15; xvii. 5; Isa. ii. 3; xxiv. 

23 ; Mic. iv. 4, 7, 8 ; Joel iii. 17, 20, 21. 
(h) Gen. iii, 15; Psalm ii. 9; lxxii. 4-9; 

xlix. 7, 8 ; Isaiah lx. 12 ; Dan. ii. 

35,44; vii. 9-27. 
(i) Gen. xii. 3; xxii. 18; Psa. lxxvii. ; lx. 

9, 10; Isa. ii. 2-4; xi. 1-10; Mic.iv. 

1-5. 
(j) Genesis iii. 15. 
(k) Genesis xii. 3 ; xxii. 18. 
(I) 2 Sam. vii. 9-19. 



TESTIMONY OF JESUS AND THE 
APOSTLES. 



(a) Luke i. 32, 33; Rev. xi. 15; ii. 26, 27; 
v. 8-10. 



(6) Luke i. 33 ; Heb. xii. 28; 2 Pet. i. 11 ; 

Rev. xi. 15. 
(o) Luke i. 33 ; Acts ii. 31 ; xvii. 31 ; Heb. 

i. 8 ; Jno. i. 49 ; Rev. xvii. 14. 

id) Matt. xix. 28; 1 Cor. vi. 5, 6; Rom. 

viii. 17; 2 Tim. ii. 12; Rev. ii. 26, 

27; iii. 21; v. 10; xx. 4. 
(«) Luke i. 33, 68-75. 

(/) Matt, xxviii. 18; Jno. xvii. 2; 1 Cor. 

xv. 27; Rev. xx. 4; Heb.ii.8; Eph. 

i.22. 
{g) Matt. v. 35. 

(h) 2 Thess. ii. 7, 8; Rev. xvii. 10, 14; 
xviii.; xix. 17, 21; xx. 1-3. 

(i) Luke ii. 14 ; Gal. iii. 8. 



(&) Gal. iii. 8 ; Heb. xi. 10. 

U) Acts ii. 30. 

(m) Heb. iv. 2; xi. ; Jude 14. 

(n) Mark i. 14, 15 ; Luke iv. 43 ; ix. 2. 

(o) Acts ii. 30; iii. 19-26; x. 37; 2 Peter 

i. 11. 
(p) Acts xxvi. 6, 7; xxviii. 23, 31. 
(g) Acts vii. 53. 
(r) Acts viii. 5, 12, 35. 
s) Markxvi. 15, 16; Acts ii. 38, 39; viii, 

12; Gal. iii. 25, 27. 
(i) Rev. xxii. 14. 



A SYNOPSIS 



%kt ©ite Jfaith toght bg the Jostle*. 



AS BELIEVED BY THE 
CHRIS TADELPHIANS* 



One G-od, inhabiting light unapproachable, yet 
everywhere present by universal spirit, 
(irradiant from himself,) revealed to Israel 
and manifested in 

Jesus of Nazareth, a mortal man, who was 

Born of Mary, by tbe Holy Spirit, and thus con- 
stituted the Son of God ; he was 

Put to death as a " sin offering ; " 

Exalted to the heavens " until the restitution 
of all things," thus confirming 

The Promises made to Abraham, Isaac and Jacob 

The Covenant made with David, which have 
realisation in 

The Second (personalj Coming of Jesus to the 

earth ; 
The Resurrection and Judgment of the whole 

household ol God (just and unjust) ; 

The bestowal of Immortality on those who are 
found worthy, and appointed rulers in his 
kingdom ; 

The Condemnation of the unworthy to the 
second death ; the enthronement of 

Jesus Christ, the King of the Jews, and of the 
whole earth; the establishment of 

The Kingdom of God (the kingdom of Israel), 
in the Holy Land ; involving 

The Restoration of the Jews from dispersion : 
the 

Destruction of the Devil and his Works, scrip - 
turally understood as sin and the lusts of 
the flesh, in every mode of manifestation, 
and the 

Subjugation of all kingdoms and republics on 
earth. 

The kingdom, in its mediatorial phase, will la«t 
one thousand years, and will destroy " all 
enemies,' - including death itself 

The human race is essentially mortal, under the 
law of sin and death. 

Jesus, the Christ, through death and resurrec- 
tion, brought immortality to light. 

Salvation is attainable only by the belief of 
the things concerning the Kingdom of 
God and the Name oi Jesus Christ ; and 

Baptism (i e., immersion"! in water, for a union 
with that name, 
is necessary to understand the Old Testament 
in order to a correct New Testament faith. 



(II.) 

AS PERVERTED BY THE 

APOSTACY. 



A triply-compounded God, without body and 
parts, defined as " Father, Son, and Holv 
Ghost." 
Jesus Christ, the Son, yet " very God," incarn- 
ated and killed, to appease the wrath of that 
part of the triune God thai remained unin- 
carnate. 
The Devil, a fallen but immortal archangel, 
the enemy of mankind, and great antagon- 
ist of the Deity ; some think he is mortal 
and to be finally destroyed. 
Man, an Immortal ghost, tabernacling in an 
animal body, 

Human Destiny. : 

The translation of righteous immortal ghosts 
or souls, (leaving the oody in the article of 
death,) to kingdoms beyond the bounds of 
space. The descent of the wicked immortal 
ghosts or souls at the same crisis of experi- 
ence, to a hell of fire and brimstone, to be 
tormented by devils thioughout eternity. 

Face-sprinkling in infancy, a means of salvation 

Infants and idiots saved, whether sprinkled or 
not 

Salvation achieved by good works. 

Baptism (immersion) may be practiced, tout is 
not essential to salvation. 

The heathen will be saved without believing 
the gospel 

Purgatoiy, a state or place for the purgation of 
souls. 

The resurrection, a re-uniting of rhe body and 
soul, in order that the souls of the wicked 
may be'brought up from hell, and the souls 
of the righteous Irom heaven, for judgment 

The resurrected bodies of the righteous, 
spiritual, while the bodies of the rejected 
are fleshly bodies, in t.ie judgment. 

The unjust (according to others) not subject 
to a resurrection. 

The Kingdom of God, the " Church." 

The kingdom, a state of bliss above tbe sta:s. 

Sabba.h observance required of Gentiles. 

"Conversion," a change effected by the Holy 
Spirit, without a knowledge of the Scrip- 
tures. 

The one faith not necessary to salvation; any 
faith, with morality, being saving. 

"Conversion of the world" by the preachii: * 
of the gospel. 

The Old Testament superseded by the New 
Testament. 



* Christadelphians, a name derived from the Greek words, Christou adelphoi 
(brethren of Christ).— Col. i. 2 ; Heb. ii. 11— and adopted by those acknowledging it 
to distinguish them from the masses of Christendom. It is true of them what the 
Jewish elders in Rome said to Paul of the Christians of that time : " Concerning this 
sect, v)e know that everywhere it is spoken against." — (see Acts xxviii. 22.) They 
repudiate all the creeds of Christendom, as "profane and old wives' fablesj'—(l Tim. 

iv, 7.) 

WILLIAM H. DAVIS, PRINTER, BIRMINGHAM* 



EPITOME OF THE LIES OF CHRISTENDOM. 



Three Gods in One, and One in Three —universal and indivisible. 

The Devil, a fallen archangel — god of evil, enemy of God and man, 
tormentor of the damned. 

Man, an immortal spirit, in peril of hell-fire, in which all " unregenerate" 
souls will be tortured for ever. 

Salvation, the deliverance of immortal souls from hell-fire, and their 
translation— when they leave the body — to " realms of bliss," 
" beyond the bounds of time and space." 

Jesus, the incarnation of one of the Three Gods, sent to the world to 
endure, in crucifixion, the combined wra'h of the other two Gods, 
that immortal souls might escape from the devil, and be admitted to 
Paradise. 

The Gospel (to be believed for salvation,) the fact of Christ's death, 
resurrection, and ascension. 

The '• soul " incapable of believing this gospel, until inspired by the 
" Holy Ghost." 

Baptism of no consequence except for babies, and then a few drops 0/ 
water on the face is sufficient. 



" From such, turn aivay^—VATJU 



CHRISTADELPHIAN PUBLICATIONS. 



WORKS OF DR. THOMAS. 

ELPIS ISRAEL, 478 pp., 10s8d., post free. 

EUREKA, in 3 vols., Exposition of the Apocalypse 2114 pp., £2, post 
free. 

ANASTASIS : On Resurrection and Judgment, lslOd. 

THE ROMAN QUESTION, 4d., post free. 

HERALD OF THE KINGDOM; several back vols., 8s4d. each. 



OTHER WORKS. 

TWELVE LECTURES on the Teaching of the Bible in relation to the 
Faiths of Christendom; by R. Roberts, Birmingham. 378 pp. 
2sl0d., post free. 

A DEFENCE OF THE FAITH; being an answer to a clerical attack 
on Twelve Lectures; by the same Author; 92 pp., 10d., post free. 

THE CHRISTADELPHIAN (heretofore called THE AMBASSA- 
DOR,) a Monthly Periodical, edited by R. Roberts; 5s. per annum, 
post free. 

THE DECLARATION; the Truth Defined in a series of Propositions, 
with proof-texts in full, 52 pp., 2d., post free. 

THE BIBLICAL NEWSPAPER, a monthly issue, by F. R. Shuttle- 
worth, Whitby. Price ^d.; post free 12 copies. 

CHRISTADELPHIAN TRACTS; a progressive series of 4-page 
Papers on the Truth, by R. Roberts; ls8d. 100, post free. 

CHRISTADELPHIAN SHIELD; or papers in answer to orthodox 
arguments against the truth; by J. J. Andrew, London; |d. per 
copy, or 1 2 copies post free. 

MISCELLANEOUS PAMPHLETS— The Kingdom of God, 3d.— 
God Manifestation, 3d.— Record of the Birmingham Ecclesia. 5d — 
New Hymn Book, ls8d. (leather, 2s.2d.)— Devil and Hell, 3d.— all 
post free. 



The whole of the foregoing Publications are to be had o/R. Roberts, 

Athenceum Rooms, Temple Row % Birmingham. 



mmSiS^y 0F CONGRESS 



